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Izlazak 39

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1 A od porfire i skerleta i crvca načiniše haljine za službu, da se služi u svetinji; i načiniše svete haljine Aronu, kao što beše zapovedio Gospod Mojsiju.

2 Načiniše oplećak od zlata, i od porfire i od skerleta i od crvca i od tankog platna uzvedenog.

3 Istegliše listove od zlata, i isekoše žice, te izvezoše porfiru i skerlet i crvac i tanko platno vrlo vešto.

4 Poramenice mu načiniše da se sastavljaju, da se sastavlja na dva kraja svoja.

5 I pojas na oplećku izlažaše od njega i beše iste naprave, od zlata i od porfire i od skerleta i od crvca i od tankog platna uzvedenog; kao što beše zapovedio Gospod Mojsiju.

6 I ukovaše dva kamena oniha u zlato, i izrezaše na njima imena sinova Izrailjevih, kao što se režu pečati.

7 I udariše ih na poramenice od oplećka, da budu kameni za spomen sinovima Izrailjevim, kao što beše zapovedio Gospod Mojsiju.

8 I načiniše naprsnik vrlo vešte naprave kao što je naprava u oplećka, od zlata i od porfire i od skerleta i od crvca i od tankog platna uzvedenog;

9 Četvorouglast i dvostruk načiniše naprsnik, u dužinu s pedi i u širinu s pedi, dvostruk.

10 I udariše po njemu četiri reda kamenja; u prvom redu: sardoniks, topaz i smaragd;

11 A u drugom redu: karbunkul, safir i dijamant;

12 A u trećem redu: ligur, ahat i ametist;

13 A u četvrtom redu: hrisolit, onih i jaspis, sve optočeno zlatom u svojim redovima.

14 Tih kamena s imenima sinova Izrailjevih beše dvanaest prema njihovim imenima, rezani kao pečati, za dvanaest plemena, svako po svom imenu.

15 I načiniše na naprsnik lance jednake, pletene, od čistog zlata.

16 I načiniše dve kopče zlatne i dve grivne zlatne, i metnuše te dve grivne na dva kraja naprsniku,

17 I provukoše dva zlatna lanca kroz dve grivne na krajevima naprsniku,

18 A druga dva kraja od dva lanca zapeše za dve kopče, i pritvrdiše ih za poramenice na oplećku spred.

19 I načiniše još dve zlatne grivne, i metnuše ih na dva kraja naprsniku, na strani prema oplećku iznutra.

20 I načiniše još dve grivne zlatne, koje metnuše na dve poramenice na oplećku ozdo napred gde se sastavlja, više pojasa na oplećku.

21 Tako privezaše naprsnik kroz grivne na njemu i grivne na oplećku vrpcom od porfire, da stoji svrh pojasa od oplećka i da se ne razdvaja naprsnik od oplećka, kao što beše zapovedio Gospod Mojsiju.

22 I načiniše plašt pod oplećak, tkan, sav od porfire.

23 I prorez na plaštu u sredi kao prorez na oklopu, i oko proreza oplatu da se ne razdre.

24 I načiniše po skutu od plašta šipke od porfire i od skerleta i od crvca i od tankog platna uzvedenog.

25 I načiniše zvonca od čistog zlata, i metnuše zvonca među šipke, po skutu od plašta unaokolo između šipaka.

26 Zvonce pa šipak, zvonce pa šipak po skutu od plašta unaokolo, za službu, kao što beše zapovedio Gospod Mojsiju.

27 I načiniše košulje od tankog platna izmetanog Aronu i sinovima njegovim;

28 I kapu od tankog platna, i kapice kićene od tankog platna, i gaće platnene od tankog platna uzvedenog;

29 I pojas od tankog platna uzvedenog i od porfire i od skerleta i od crvca, vezen, kao što beše zapovedio Gospod Mojsiju.

30 I načiniše pločicu za sveto oglavlje od čistog zlata, i napisaše na njoj pismom kako se reže na pečatima: Svetinja Gospodu.

31 I pritvrdiše za nju vrpcu od porfire da se veže za kapu ozgo, kao što beše zapovedio Gospod Mojsiju.

32 I tako se svrši sav posao oko šatora i naslona od sastanka. I načiniše sinovi Izrailjevi sve; kako beše zapovedio Gospod Mojsiju, tako načiniše.

33 I donesoše k Mojsiju šator, naslon i sve sprave njegove, kuke, daske, prevornice, stupove i stopice,

34 I pokrivač od koža ovnujskih crvenih obojenih i pokrivač od koža jazavičijih, i zaves,

35 I kovčeg od svedočanstva i poluge za nj, i zaklopac,

36 Sto sa svim spravama, i hleb za postavljanje,

37 Svećnjak čisti, žiške njegove, žiške naređane, i sve sprave njegove, i ulje za videlo.

38 I oltar zlatni, i ulje pomazanja, i kad mirisni, i zaves na vrata od šatora.

39 Oltar bronzani i rešetku bronzanu za nj, poluge njegove i sve sprave njegove, umivaonicu i podnožje njeno,

40 Zavese za trem, stupove za njih i stopice njihove, i zaves na vrata od trema, uža njegova i kolje njegovo, i sve sprave za službu u šatoru, za šator od sastanka.

41 Haljine za službu, da se služi u svetinji, Haljine svete Aronu svešteniku i Haljine sinovima njegovim, da vrše službu svešteničku.

42 Sve kako beše zapovedio Gospod Mojsiju, onako uradiše sinovi Izrailjevi sve ovo delo.

43 I pogleda Mojsije sve to delo, i gle, načiniše ga, kao što beše zapovedio Gospod, tako ga načiniše; i blagoslovi ih Mojsije.

   

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Arcana Coelestia # 9825

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9825. 'And a robe' means Divine Truth there in its inward form. This is clear from the meaning of 'a robe' as the middle of the spiritual kingdom, thus the actual truth that is there. For Aaron's garments represented the Lord's spiritual kingdom, 9814, and so represented the forms of truth present in their proper order there, 9822; and since that kingdom was divided into three degrees - the inmost, the middle, and the outermost - 'the robe' was a sign of what belongs in the middle of that kingdom. That kingdom was divided into three degrees because the inmost part there is in touch with the celestial [heaven], and the outermost with the natural; and the middle part thereby draws equally on both. Indeed for anything to be perfect it must be divided into three degrees. This is so with heaven, and it is so with the forms of good and truth there. As is well known, there are three heavens; consequently there are three degrees of good and truth there. Each heaven too is divided into three degrees. The inmost part of it must be in direct touch with what lies above, and the outermost with what lies below, and so the middle through them with what lies both above and below, all of which brings perfection to that heaven. The situation is just the same with a person's interiors. These in general have been divided into three degrees - into celestial, spiritual, and natural. And each of these has in like manner been divided into its own three degrees. For a person who has the good of faith and love to the Lord within him is heaven in the smallest form it takes, corresponding to the largest, 9279. The situation is also the same in everything belonging to the natural order. The natural level of a person too has been divided into three degrees, see 4570, as generally have all things present in him on interior and exterior levels, 4154. The reason why this should be so is that end, cause, and effect must be present everywhere. The end must be that which is inmost, the cause that which comes in the middle, and the effect that which is last, if a thing is to be perfect. This is why 'three' in the Word means what is complete from beginning to end, 2788, 4495, 7715, 9198, 9488, 9489. From all this people may know why Aaron's holy garments consisted of an ephod, a robe, and a tunic, and that the ephod represented the outermost part there, the robe the middle, and the tunic the inmost.

[2] Since the robe represented the middle in the spiritual kingdom, and the middle draws on both the other parts, this robe stood in a representative sense for that very kingdom, as in the first Book of Samuel,

Samuel turned to go away, but Saul took hold of the skirt of his robe, and it was torn away. Consequently Samuel said to him, Jehovah will tear away the kingdom of Israel from upon you this day, and He has given it to your companion, who is better than you. 1 Samuel 15:27-28.

From these words it is evident that the tearing off of the skirt of Samuel's robe was a sign of the tearing away of the kingdom of Israel from Saul; for 'the kingdom of Israel' means the Lord's spiritual kingdom, see 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805. Something similar occurs again in the same book,

David secretly cut off the skirt of Saul's robe. And when he showed it to Saul, Saul said, Now I know that you will indeed reign, and the kingdom of Israel will be firmly established in your hand. 1 Samuel 24:4-5, 11, 20.

Also, when Jonathan made a covenant with David he took off the robe from upon himself and gave it to David, [with his armour,] even to his sword, bow, and belt, 1 Samuel 18:3-4. All this represented the renunciation of the kingdom of Israel by Jonathan, who was the heir, and his passing it over to David.

[3] Since the robe represented the spiritual kingdom, it also represented the truths of that kingdom generally, the truths of that kingdom being what are called the spiritual truths that are present in the understanding part of a person's mind. These truths are meant by 'robes' in Ezekiel, All the princes of the sea will step down from upon their thrones, and will cast away their robes and will strip off their embroidered garments. Ezekiel 26:16.

This refers to Tyre, by which cognitions or knowledge of good and truth are meant, 1201; the ruination of them in the Church is described here. 'The robes' which they will cast away are truths of faith present in the understanding part of the mind; but 'the embroidered garments' are truths on the level of factual knowledge that are present in the natural, 9688. The reason why those truths are meant is that in the Lord's spiritual kingdom truth, which belongs to the understanding, holds sway, whereas in His celestial kingdom good, which belongs to the will, holds sway. In Matthew,

The scribes and Pharisees do all their works to be seen by people, and they enlarge the hems of their robes. Matthew 23:5, 6.

'Enlarging the hems of robes' stands for speaking about truths in a majestic way solely in order that they may be heard and regarded by other people. The fact that such things are meant by 'a robe' will become clearer still from the description of it further on, in verses 31-35 of this chapter.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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The New Jerusalem and its Heavenly Doctrine # 256

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256. The Word is not understood except by those who are enlightened.

The human rational cannot apprehend Divine things, nor even spiritual things, unless it is enlightened by the Lord (n. 2196, 2203, 2209, 2654). Thus only they who are enlightened apprehend the Word (n. 10323). The Lord enables those who are enlightened to understand truth, and to see how to reconcile those things in the Word which may appear to contradict each other (n. 9382, 10659). The Word in the sense of the letter is not consistent with itself, and sometimes it appears contradictory (n. 9025). And therefore it may be explained and strained by those who are not enlightened, to confirm any opinion or heresy whatever, and to patronize any worldly and corporeal love (n. 4783, 10399-10400).

They who read the Word from the love of truth and good, are enlightened from it, but not they who read it from the love of fame, gain, or honor, thus from the love of self (n. 9382, 10548-10550). They who are in the good of life, and thereby in the affection of truth, are enlightened (n. 8694). They whose internal is open, and who thus as to their internal man are capable of being elevated into the light of heaven, are enlightened (n. 10400, 10402, 10691, 10694). Enlightenment is an actual opening of the interiors of the mind, and elevation of them into the light of heaven (n. 10330). Holiness from the internal, that is, through the internal from the Lord, inflows with those who esteem the Word to be holy, though they themselves do not know it (n. 6789). They who are led by the Lord are enlightened, and see truths in the Word, but not they who are led by self (n. 10638). They who love truth because it is truth, that is, who love to live according to Divine truths, are led by the Lord (n. 10578, 10645, 10829). The Word is vivified with man, according to his life of love and faith (n. 1776). Those things which are from one's own intelligence have no life in them, since nothing good proceeds from man's proprium (n. 8491, 8944). They who have much confirmed themselves in false doctrine cannot be enlightened (n. 10640).

It is the understanding that is enlightened (n. 6608, 9300). Because the understanding is recipient of truth (n. 6222, 6608, 10659). There are ideas concerning every doctrinal of the church, according to which is the understanding of the subject (n. 3310, 3825). A man's ideas, so long as he lives in the world, are natural, because he then thinks in the natural, but nevertheless spiritual ideas lie concealed therein with those who are in the affection of truth for the sake of truth (n. 10237, 10240, 10551). There is no perception of any subject without ideas (n. 3825). The ideas concerning the things of faith are opened in the other life, and their quality is then seen by the angels (n. 1869, 3310, 5510, 6200, 8885). Therefore the Word is not understood except by a rational man; for to believe anything without having an idea of the subject, and without a rational view of it, is only to retain words in the memory, destitute of all the life of perception and affection, which is not believing (n. 2553). The literal sense of the Word is what is enlightened (n. 34, 36, 9824, 9905, 10548).

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.